Considering Some (More) 20th-21st Century Protestant Theologians
I’m posting these occasional blogs on several significant Protestant theologians in the past century and a quarter - a dynamic period for Protestant theology, marked by the emergence of influential figures who shaped the trajectory of evangelical thought and practice. The five prominent theologians introduced in this post —FF Bruce, Harold Ockenga, Jürgen Moltmann, Lesslie Newbigin, and Thomas Torrance—stand out for their groundbreaking contributions. Each addressed the pressing theological concerns of their day and left a lasting legacy that continues to influence Evangelical and broader Protestant theology. Please check out the previous post for the first in this series and a list of the theologians I’ll be noting.
1. F.F. Bruce: Defender of the New Testament
Background:
Frederick Fyvie Bruce (1910–1990) was a Scottish biblical scholar, known primarily for his work on the New Testament. Educated at the University of Aberdeen, Cambridge, and the University of Vienna, Bruce spent much of his career teaching at institutions like the University of Leeds and the University of Manchester. He became one of the most respected New Testament scholars of the 20th century, blending rigorous academic scholarship with a deep personal faith in the authority of Scripture.
Key Contributions:
Biblical Scholarship: Bruce's work emphasized the reliability of the New Testament texts. He was a staunch defender of the historical accuracy of the New Testament, especially concerning the life, death, and resurrection of Jesus Christ. His books, such as The New Testament Documents: Are They Reliable? (1943) and Paul: Apostle of the Heart Set Free (1977), are considered classics in New Testament studies.
Advocacy for Evangelical Scholarship: Bruce was part of a wave of evangelical scholars who sought to bring academic rigor to the defense of biblical inerrancy and authority. He often engaged in conversations with scholars from more liberal traditions, making a compelling case for the historical and theological trustworthiness of Scripture without dismissing modern critical methods.
Influence on Evangelicals:
Bruce’s defense of the New Testament’s historicity bolstered confidence among evangelicals that their faith rested on reliable historical documents. He helped evangelicals engage with the broader academic community while maintaining a high view of Scripture. His scholarship became foundational for the later development of conservative evangelical theology and biblical scholarship.
I can’t recall which FF Bruce commentary I read first, but I’ve employed them all over the years. And his “New Testament History” is of his books which I most enjoyed and benefited from.
2. Harold Ockenga: Creating Institutions to Further Service
Background:
Harold John Ockenga (1905–1985) was a pivotal figure in the development of modern American evangelicalism. A pastor, educator, and theologian, Ockenga earned degrees from Taylor University, Princeton Theological Seminary, and the University of Pittsburgh. He served as the pastor of Park Street Church in Boston and was the founding president of Fuller Theological Seminary in California and Gordon-Conwell Theological Seminary in Massachusetts.
Key Contributions:
Neo-Evangelicalism: Ockenga is perhaps best known for being a co-founder of the "Neo-Evangelical" movement in the mid-20th century. This movement sought to differentiate itself from the fundamentalism of the early 20th century by engaging more with culture, scholarship, and social issues while maintaining a firm commitment to biblical authority and the historic Christian faith.
Institution Builder: Ockenga played a vital role in establishing Fuller Theological Seminary and Gordon-Conwell Theological Seminary, which became key training centers for evangelical leaders. His vision for a more engaged evangelicalism that still held to orthodox theological commitments profoundly shaped these institutions.
Social Engagement: Ockenga advocated for evangelical involvement in social issues, encouraging evangelicals to respond to societal problems such as poverty, racial injustice, and political corruption. This was a significant shift from the earlier fundamentalist tendency to avoid political and social engagement.
Influence on Evangelicals:
Ockenga’s vision for Neo-Evangelicalism helped shape American evangelical identity in the 20th century. He encouraged evangelicals to engage the culture without losing doctrinal integrity. The institutions he helped found continue to train pastors, theologians, and missionaries, ensuring his influence persists in shaping evangelical thought and practice.
3. Jürgen Moltmann: Theology of Hope
Background:
Jürgen Moltmann (1926–) is a German theologian whose work has focused on eschatology, suffering, and the nature of God. He studied theology after being a prisoner of war during World War II, where he experienced a profound spiritual transformation. Moltmann went on to teach theology at several universities, including the University of Tübingen.
Key Contributions:
The Theology of Hope: Moltmann is best known for his groundbreaking work Theology of Hope (1964), where he developed an eschatological framework for theology. Moltmann argued that Christian theology must be future-oriented, focusing on the hope found in the resurrection of Christ and the coming kingdom of God. This hope, he contended, should inspire Christians to work for justice and transformation in the present. Clearly, his most influential idea was his "Theology of Hope", which emphasized eschatology (the study of the end times) as the central framework for Christian theology. Moltmann argued that Christian hope, grounded in the resurrection of Christ, is not just about the afterlife but should actively shape how Christians engage the world in the present.
In his 1964 landmark work, Theology of Hope, Moltmann proposed that the future, particularly the coming of God's kingdom, should be the driving force behind Christian faith, theology, and ethics. He believed that God’s promises, especially the promise of the resurrection and new creation, call Christians to work toward justice, peace, and transformation here and now. Rather than focusing on the past or simply maintaining tradition, Moltmann advocated for a future-oriented theology that anticipates and participates in God's future reality.
This forward-looking theology of hope contrasts with traditional views that often centered on divine judgment or individual salvation. Moltmann’s idea reshaped Christian theology by encouraging believers to view history and the present world in light of God's coming redemption, inspiring engagement in social justice, political activism, and ecological stewardship.
In essence, Moltmann’s biggest idea is that Christian hope is not passive but an active force for changing the world, motivated by the certainty of God’s future kingdom.
The Crucified God: Another of Moltmann's influential works, The Crucified God (1972), explores the concept of God suffering with humanity. Moltmann challenges traditional views of divine impassibility, arguing that God is most fully revealed in Christ's suffering and abandonment on the cross.
Ecumenical Engagement: Moltmann’s work has consistently been interdisciplinary and ecumenical, engaging with theology, philosophy, and the social sciences. He has sought to integrate the insights of Marxist thought, liberation theology, and ecological concerns into a broader Christian framework.
Influence on Evangelicals:
Moltmann’s theology of hope resonated with evangelicals, particularly those engaged in social justice, missions, and renewal movements. His emphasis on the future kingdom of God and present-day transformation has encouraged evangelical activism in the realms of social justice and environmental stewardship. While some conservative evangelicals have been wary of Moltmann’s broader theological and philosophical influences, his ideas about suffering, hope, and the future kingdom have inspired many within evangelical circles. I met him only once - at the First Global Conference of the Holy Spirit in Brighton, England, in 1991. Moltman and then Archbishop of Canterbury George Carey were presenting papers to the Theological Section of the gathering, the group I was part of as representative of the “New Church” movement, along with Hugh Thompson (England) and Graham Perrins (Wales).
4. Lesslie Newbigin: A Vision for Mission in the Modern World
Background:
Lesslie Newbigin (1909–1998) was a British theologian and missionary who spent much of his career serving in India as a missionary of the Church of Scotland. He later became a key figure in the development of missiology and ecumenism. Newbigin was deeply involved in the World Council of Churches and served as a bishop in the Church of South India.
Key Contributions:
Missionary Theology: Newbigin’s most important work focused on the theology of mission. His seminal book The Open Secret: An Introduction to the Theology of Mission (1978) argued that the Church’s mission is to be a witness to the reign of God in the world, bringing all of life under the lordship of Christ. He emphasized the need for the Church to engage with culture in a critical and transformative way.
Cultural Critique of Western Secularism: After returning to Britain from India, Newbigin became an insightful critic of Western secularism. In works like Foolishness to the Greeks (1986) and The Gospel in a Pluralist Society (1989), he argued that Western Christians needed to engage their own culture as a mission field. He critiqued the Enlightenment’s relegation of religious truth to the private sphere and called for a robust Christian witness in the public square.
Ecumenism: Newbigin was also a leading voice in the ecumenical movement, advocating for greater unity among Christian denominations. He believed that a divided Church could not effectively bear witness to the world and was deeply committed to the cause of Christian unity.
Influence on Evangelicals:
Newbigin’s missional theology has had a profound impact on evangelical thought, particularly in the areas of church planting, contextualization, and engagement with postmodern culture. His critique of Western secularism resonated with evangelicals concerned about the marginalization of Christianity in the modern world. The gospel-as-mission focus in Newbigin’s theology has been foundational for the missional church movement, which emphasizes the church’s role in bringing the gospel to every sphere of life.
I don’t think grasping “missional” theology is possible without a clear sense of Newbigin’s work. I’m convinced his voice is deeply needed by every North American pastor seeking to serve a congregation in its city mission. Seeing ourselves as missionaries where we are is an essential aspect of our calling and a key to establishing the priorities of our work to “equip the saints for the work of service…” (Eph 4).
5. Thomas F. Torrance: Bridging Science and Theology
Background:
Thomas Forsyth Torrance (1913–2007) was a Scottish Reformed theologian and one of the most significant Protestant theologians of the 20th century. He studied at the University of Edinburgh and Basel, where he was influenced by the Swiss theologian Karl Barth. Torrance taught theology at the University of Edinburgh for much of his career and made significant contributions to the fields of dogmatics, science and theology, and Trinitarian theology.
Key Contributions:
Scientific Theology: One of Torrance's key contributions was his work in the relationship between science and theology. In books such as Theological Science (1969), he argued that both disciplines seek truth and should inform each other. Torrance was influenced by the philosophy of science, particularly the work of Michael Polanyi, and he sought to bridge the gap between scientific inquiry and theological reflection.
Trinitarian Theology: Torrance's work on the Trinity was highly influential. In The Christian Doctrine of God (1996), he articulated a theology emphasizing God's relational and communal nature as Father, Son, and Holy Spirit. His emphasis on the Trinity as central to the Christian faith was a response to modern theological trends that he believed minimized the importance of this doctrine.
Incarnation and Atonement: Torrance placed a strong emphasis on the doctrines of the Incarnation and Atonement. He believed that the Incarnation—God becoming flesh in Jesus Christ—was the central event of human history and that the atoning work of Christ was the definitive act of reconciliation between God and humanity.
Influence on Evangelicals:
Torrance’s integration of theology and science appealed to evangelicals interested in engaging modern scientific discoveries while remaining faithful to orthodox Christian doctrine. His Trinitarian theology has also had a lasting impact on evangelical theologians who seek to ground their theology in the relational nature of God.
In certain respects, Torrance did for science what Schaeffer did for arts and philosophy in the evangelical world. There has always been a “fear'“ of science in some evangelical circles, especially those that tend towards or fully embrace fundamentalism. This is so unnecessary. The created or is a witness to God’s majesty and love; our work with it and in it can be for God’s glory and our good.
Conclusion:
The 20th and 21st centuries have seen significant developments in Protestant theology, and the contributions of FF Bruce, Harold Ockenga, Jürgen Moltmann, Lesslie Newbigin, and Thomas Torrance continue to resonate within evangelical circles. From defending the reliability of Scripture to reshaping missional engagement and bridging the gap between science and theology, these theologians have left a lasting legacy. Their work has not only addressed the challenges of their own time but also provided resources for the work of pastoral theologians as well as academic theologians in their ongoing tasks of serving the Church with the truth of the gospel and its application in late-modern Western society.